In the aftermath of Hurricane Katrina, which blasted the Gulf Coast on Aug. 29, the entire world saw images that left no doubt that what is repeatedly called the sole remaining superpower can be reduced to squalor and chaos nearly as gruesome as anything found in the Third World. The weather — a Category 4 hurricane — certainly had something to do with it, but the most serious damage was done not by nature but by man.

American-style hurricane relief.

Much has been and will be written about why the levees that are supposed to keep the water out of below-sea-level New Orleans failed. There will be bitter recrimination about whether the federal rescue effort could have been launched sooner. Commissions will ask questions and lessons will be learned. But there was another human failing that was far more ominous. No commission will study it, and official America will refuse to learn from it. In the orgy of finger-pointing it will be all but forgotten. That human failing — vastly more significant than the ones the commissions will investigate — is the barbaric behavior of the people of New Orleans.

New Orleans is 67 percent black, and about half the blacks are poor. Of the city’s 480,000 people, all but an estimated 80 to 100 thousand left before the hurricane struck. This meant that aside from patients in hospitals and eccentrics in the French Quarter, most of the people who stayed behind were not just blacks, but lower-class blacks without the means or foresight to leave.

Katrina hit on the morning of Monday, Aug. 29. The levees broke on Tuesday and the city began to flood. Before long, 80 percent of New Orleans was under as much as 20 feet of water.

The vastly more significant human failing was the barbaric behavior of the people of New Orleans.
The city’s 70,000-seat football stadium, known as the Superdome, had been officially designated as a public shelter before the hurricane, and several thousand people were already there the night before the storm. It had some food and medical supplies, but when the waters began to rise, people poured in from all directions, swelling its numbers to an estimated 25,000.

People came because their houses were under water, but also because New Orleans very quickly collapsed into banditry. Looting began even while the storm was still blowing. At first there was sympathetic clucking about the need for food and medicine, but news clips of blacks wading happily through waist-deep water with television sets over their heads dispelled that view.

The day after the hurricane, a reporter caught the atmosphere of high-spirited chaos at a Wal-Mart in the Lower Garden District. People were grabbing things as quickly as they could, smashing open jewelry cabinets and scooping up double-handfuls. One man packed his van so full of electronic equipment he could not close the rear doors. A teenage girl passed out, face down, and people stepped on her. A man stopped to roll her onto her back, and she vomited pink liquid. “This is f***ed up,” he said, and rolled her back on her stomach. An NBC correspondent filmed black, uniformed police officers strolling through the aisles, filling shopping carts.

At one store, a policeman broke the glass on the DVD case so civilians would not cut themselves trying to break it, but one man was ungrateful. “The police got all the best stuff,” he said. “They’re crookeder than us.” One woman stocking up on makeup was glad to see the officers. “It must be legal,” she said. “The police are here taking stuff, too.”

Violence of all kinds quickly spread through the paralyzed city, where robbery, rape and even murder became routine. There were still thousands of people trapped on rooftops and in attics, but on Sept. 1, Mayor Ray Nagin called the entire police force off of rescue work and ordered it to secure the city. The response from the force? An estimated 200 officers just walked off the job. “They indicated that they had lost everything and didn’t feel that it was worth them going back to take fire from looters and losing their lives,” explained Henry Whitehorn, chief of the Louisiana State Police. Many disappeared without a word. Sheriff Harry Lee of Jefferson Parish in New Orleans also said his men were deserting. “They want to be with their families,” he said. “Well, I want to be with my family too, but you don’t quit in the middle of a crisis.”

Two police officers, including the department’s official spokesman Paul Accardo, committed suicide by shooting themselves in the head. The London Times estimated that one in five officers refused to work, and some of those who stayed on the job were useless. When Debbie Durso, a tourist from Washington, Michigan, asked a policeman for help he told her, “Go to hell — it’s every man for himself.”

Ged Scott, 36, of Liverpool, told BBC News what happened when a group of stranded British women shouted to police for help from the rooftop of a flooded hotel: “They [the officers] said to them, ‘Well, show us what you’ve got’ — doing signs for them to lift their T-shirts up. The girls said no, and they said ‘well fine,’ and motored off down the road in their motorboat. That’s the sort of help we had from the authorities.”

“No one anticipated the disintegration or the erosion of the civilian police force in New Orleans,” explained Lieutenant General Steven Blum of the National Guard. He said the city was operating on only one third of its pre-storm strength of 1,500 officers, and that the guard suddenly had to switch from rescue to law enforcement: “And that’s when we started flowing military police into the theater.”

New Orleans has had only black mayors since 1978, and has spent decades making the police force as black as possible. It established a city-residency requirement for officers to keep suburban whites from applying for jobs, and lowered recruitment standards so blacks could pass them. Katrina blew away any pretence that the force was competent (see next story).

(On September 5, exactly a week after the hurricane, Mayor Ray Nagin offered to pay for the entire police force, firefighters, and city emergency workers to go on five-day vacations — with their families — to Las Vegas or some other destination. He said there were enough National Guard in the city to maintain order, and that his men “have been through a lot.” He brushed off suggestions that this was dereliction of duty. He even asked the Federal Emergency Management Agency (FEMA) to pay for the vacations, but FEMA refused. “We haven’t turned over control of the city,” a city spokesman explained. “We’re going to leave a skeleton force — about 20 percent of the department — for leadership and liaison with the troops while we get some rest.”)

Looter with a trunk full of beer.
New Orleans has a high crime rate at the best of times — it is usually in top contention for the American city with the highest murder rate — and looted firearms spilled into the street. Some blacks fired on any symbol of authority, blazing away at rescue helicopters and Coast Guard vessels. Several days after the hurricane, with desperate people still huddled on rooftops, FEMA said it was too dangerous to attempt rescues.

On Wednesday, along one stretch of Highway 10, hundreds of volunteer firefighters, auxiliary coastguardmsmen and citizens with small boats were eager to reach people, but could not set out because of sniper fire. “We are trying to do our job here but we can’t if they are shooting at us,” explained Major Joey Broussard of the Louisiana State Fisheries and Wildlife Division. “We don’t know who and we don’t know why, but we don’t want to get in a situation of having to return fire out there,” he said.

Perhaps the most chilling accounts were from hospitals, where staff desperately tried to move patients up stairs as the water rose, while blacks looted the floors below. Most hospitals had emergency generators, but these began to give out. Two days after the hurricane, the city had no running water, and as food ran out, doctors and nurses gave themselves intravenous feedings to keep going.

Just outside New Orleans, gunmen held up a supply truck carrying food, water, and medical supplies that were on their way to a 203-bed hospital. Patients all across the city eventually had to be taken out, but rescuers met resistance. Coast Guard Lt. Cmdr. Cheri Ben-Iesan told reporters at an emergency headquarters: “Hospitals are trying to evacuate. At every one of them, there are reports that as the helicopters come in people are shooting at them, saying, ‘You better come get my family.’” An effort to evacuate patients and staff from Charity Hospital in downtown New Orleans was stopped by sniper fire. Other hospitals reported gangs of looters attacking and overturning ambulances.

Chris Lawrence, a reporter with CNN, filed a report from the roof of a police station: “Right now it’s the only safe place to be in the city. We were on the street earlier but the police said under no circumstances would you be safe on the street. They said anybody walking in the streets of New Orleans is basically taking their life in their hands. … They directed some of the young women to get off the street immediately.”

Looters with bags of clothes.
What may have been the most shocking headline of the entire crisis was in the September 2 issue of Army Times: “Troops Begin Combat Operations in New Orleans.” The article was about the Louisiana National Guard massing near the Superdome in preparation for a citywide security mission. “This place is going to look like Little Somalia,” Brig. Gen. Gary Jones explained. “We’re going to go out and take this city back. This will be a combat operation to get this city under control.” The amphibious assault ship Bataan was in the area, but kept its helicopters on board after pilots reported sniper fire.

Many soldiers came under gunfire from civilians. “I never thought that as a National Guardsman I would be shot at by other Americans,” said Philip Baccus of the 527th Engineer Battalion. “And I never thought I’d have to carry a rifle when on a hurricane relief mission. This is a disgrace.” Cliff Ferguson of the same battalion added: “You have to think about whether it is worth risking your neck for someone who will turn around and shoot at you. We didn’t come here to fight a war. We came here to help.”

Michael Brown, head of FEMA, said: “We are working under conditions of urban warfare.” General Blum of the National Guard said half of the 7,000 guardsmen under his command had just returned from overseas assignments and were “highly proficient in the use of lethal force.” He promised to deal with thugs “in a quick and efficient manner.”

Shoot-to-kill orders were supposed to have gone out, and Louisiana Gov. Kathleen Blanco boasted that battle-hardened veterans would put down the violence in no time. However, there were few accounts of soldiers firing their weapons. The London Times reported that a New Orleans policeman explained through tears that he had seen bodies riddled with bullets, and one man with the top of his head shot off. He said looters were armed with stolen AK-47 rifles, and that the police were outgunned just like in Somalia. “It’s a war-zone, and they’re [the federal government] not treating it like one,” he said.

We will never know the full extent of the mayhem blacks loosed on their own city. Many victims will not be found for weeks or even months, rotted beyond recognition, their killers never found. Drowned or murdered, the bloated, stinking bodies that turn up by the hundreds will look much the same. In their haste to get cadavers off the streets, the authorities may not worry much about cause of death.

From Hurricane to Jungle

In the two main refugee centers, however — the Superdome and the Convention Center — too many people witnessed the degeneracy for it to be ignored. The first refugees had arrived at the Superdome the day before the hurricane, on Sunday, August 28. The last finally left the stadium on Saturday, Sept, 3, so some people may have spent nearly a week in what, after the toilets began to overflow, became known as the “Sewerdome.”

Called in to check for looters.
Preparation for refugees was pitifully inadequate. By day, as many as 25,000 people sweltered in temperatures that rose into the 100s. Whatever order had been established soon melted away, and the stadium reverted to the jungle. Young men robbed and raped with impunity. Occasional gunshots panicked the crowd. At least one man committed suicide by throwing himself off a high deck and splattering onto the playing field. Bodies of the murdered, and of infants and the elderly who died of heat exhaustion began to accumulate. Six babies were born in the stadium. Charles Womack, a 30-year-old roofer, said he saw one man beaten to death, and was, himself beaten with a pipe. Crack addicts — who had brought their most valuable possession with them — smoked openly and fought over drugs.

A group of about 30 British students were among the very small number of whites in the stadium, where they spent four harrowing days. Jamie Trout, 22, an economics major, wrote that the scene “was like something out of Lord of the Flies,” with “people shouting racial abuse about us being white.” One night, word came that the power was failing, and that there was only ten minutes’ worth of gas for the generators. Zoe Smith, 21, from Hull, said they all feared for their lives: “All us girls sat in the middle while the boys sat on the outside, with chairs as protection,” she said. “We were absolutely terrified, the situation had descended into chaos, people were very hostile and the living conditions were horrendous.” She said that even during the day, “when we offered to help with the cleaning, the locals gave us abuse.”

Mr. Trout said the National Guard finally recognized how dangerous the threat was from blacks, and moved the British under guard to the basketball area, which was safer. “The army warned us to keep our bags close to us and to grip them tight,” he said, as they were escorted out. Twenty-year-old Jane Wheeldon credited one man in particular, Sgt. Garland Ogden, with getting the Britons safely out. “He went against a lot of rules to get us moved,” she said.

Australian tourists stuck in the Superdome had the same experience. Bud Hopes, a 32-year-old man from Kangaroo Point, Brisbane, took control and may have saved many lives. As the stadium reverted to anarchy, he realized whites were in danger, and gathered tourists together for safety. “There were 65 of us altogether so we were able to look after each other, especially the girls who were being grabbed and threatened,” said Mr. Hopes. They organized escorts for women who had to go to the toilet or for food, and set up a roster of men to stand guard while others slept. “We sat through the night just watching each other, not knowing if we would be alive in the morning,” Mr. Hopes said. “Ninety-eight percent of the people around the world are good,” he said; “in that place 98 per cent of the people were bad.”

The guard brings supplies
to the Superdome.
John McNeil of Coorparoo in Brisbane tells what happened when their group, too, heard the lights were about to go out: “I looked at Bud [Hopes] and said, ‘That will be the end of us.’ The gangs had already eyed us off. If the lights had gone out we would have been in deep trouble. We were sitting there praying for a miracle and the lights stayed on.” Mr. Hopes said the Australians owed their lives to a National Guardsman who broke the rules and got whites out to a medical center past seething crowds of blacks.

Peter McNeil of Brisbane told the Australian AP that his son John was one of the 65 who managed to get out. The blacks were reportedly so hostile “they would stab you as soon as look at you.” “He’s never been so scared in his life,” explained Mr. McNeil. “He just said they had to get out of the dark. Otherwise, another night, he said, they would have been gone.” No American newspaper wrote about what these white tourists went through.

When guardsmen began to show up in force on Sept. 1 and take control, some blacks met them with cheers, but others shouted obscenities. Capt. John Pollard of the Texas Air National Guard said 20,000 people were in the dome when the evacuation began, but thousands more appeared from surrounding areas when word got out that there were buses leaving town. Soldiers held their M-16s and grenade-launchers at the ready, and kept a sharp eye out for snipers.

That same day, when it was time to board buses for Houston, soldiers had trouble controlling the crowd. People at the back of the mob crushed the people in front against barricades soldiers put up to control the flow. Many people continued to yell obscenities whenever a patrol went by. Some were afraid of losing their place in line and defecated where they stood. The Army Times reported that Sgt. 1st Class Ron Dixon of the Oklahoma National Guard, who had recently come home from Afghanistan, said he was struck by the fact Afghanis wanted to help themselves, but that the people of New Orleans only wanted others to help them.

No American newspaper wrote about what these white tourists went through.
By the evening of Sept. 3, the Superdome was finally evacuated, but the state-of-the-art stadium was a reeking cavern of filth, human waste, and an unknown number of corpses. It, too, had been looted of everything not bolted down. Janice Singleton was working at the stadium when the storm hit. She said she was robbed of everything, even her shoes. As for the building: “They tore that dome apart,” she said sadly. “They tore it down. They taking everything out of there they can take.”

Only afterwards did the public learn there were 50 police officers assigned to the Superdome, but they appear to have been completely ineffectual. Toni Blanco, a 24-year veteran, said police could not arrest anyone because there was no place to hold suspects, and they were afraid to use their guns for fear of the crowd. “You felt helpless in the sense there was absolutely nothing we could do for the city,” she said. What did she do at night, when conditions were worst? She and another officer, Alecia Wright, would slip out to a patrol car and have a good cry. “Many times we laid in the car and tears just rolled,” said Miss Blanco. Some officers simply abandoned their posts and fled the Superdome.

Conditions were even worse at the Convention Center. Although on high ground not far from the stadium, it had not been designated as a shelter. It was, however, beyond reach of the high water, and soon some 20,000 people were huddled in its cavernous halls. There were no supplies or staff, and for several days neither FEMA nor the National Guard seems to have known anyone was there.

Armed gangs took control, and occasional gunshots caused panic. There was no power, and at night the center was plunged into complete darkness. Degeneracy struck almost immediately, with rapes, robbery, and murder. Terrible shrieking tore through the night, but no one could see, or dared to move. When Police Chief Eddie Compass heard what was happening, he sent a squad of 88 officers to investigate. They were overwhelmed by superior forces and retreated, leaving thousands to the mercy of criminals.

Refugees in the Superdome.
It was not until Sept. 2 — four days after the hurricane — that a force of 1,000 National Guardsmen finally took over from the armed gangs. “Had we gone in with a lesser force we may have been challenged, [and] innocents may have been caught in a fight,” explained Gen. Blum.

Sitting with her daughter and other relatives, Trolkyn Joseph, 37, told a reporter that men had wandered the center at night raping and murdering children. She said she found a dead 14-year old girl at 5 a.m. on Friday morning, four hours after the girl went missing. “She was raped for four hours until she was dead,” Miss Joseph said through tears. “Another child, a seven-year old boy, was found raped and murdered in the kitchen freezer last night.”

Africa Brumfield, 32, explained that women were in particular fear: “There is rapes going on here. Women cannot go to the bathroom without men. They are raping them and slitting their throats.” Donald Anderson, 43, was at the convention center with his wife, who was six months pregnant: “We circled the chairs like wagons because at night there are stampedes,” he said. “We had to survive.”

The very few whites in the crowd were terrified. Eighty-year-old Selma Valenti, who was with her husband, said blacks threatened to kill them on Thursday, Sept. 1. “They hated us. Four young black men told us the buses were going to come last night and pick up the elderly so they were going to kill us,” she said, sobbing. Presumably, the blacks wanted to take their places on the buses.

The center was not entirely without a form of rough justice. A National Guardsman reported that a man who had raped and killed a young girl in the bathroom was caught by the crowd — which beat him to death.

White woman with an 11-month-old
baby at the Convention Center.
At one time there were as many as seven or eight corpses in front of the center, some of them with blood streaming from bullet wounds. Inside, there was an emergency morgue, but a National Guardsman refused to let a Reuters photographer take pictures. “We’re not letting anyone in there anymore,” he said. “If you want to take pictures of dead bodies, go to Iraq.” By Saturday, Sept. 3, the center was mostly cleared of the living. Refugees pulled shirts over their noses trying to block out the smell as they walked past rotting bodies.

Later it would be learned there were 30 to 40 bodies piled into the convention center’s freezer, almost all of them murder victims. Arkansas National Guardsman Mikel Brooks showed a reporter the charnel house: “I ain’t got the stomach for it, even after what I saw in Iraq. In Iraq, it’s one-on-one. It’s war. It’s fair. Here, it’s just crazy. It’s anarchy. … And this is America. This is just 300 miles south of where I live.”

For the city as a whole, not even 50,000 soldiers and federal rescue workers could bring calm. On Sunday, Sept. 4, contractors working for the US Army Corps of Engineers came under fire. Their police escort returned fire and killed four attackers.

On Monday, Sept, 5, a week after the hurricane and after virtually everyone who wanted to get out was gone, there was still widespread banditry. “We’re having some pretty intense gun battles breaking out around the city,” said Capt. Jeff Winn of the New Orleans SWAT team. “Armed gangs of from eight to 15 young men are riding around in pickup trucks, looting and raping.”

Brian McKay was one of 300 Arkansas guardsmen just back from Iraq. He was in full battle gear, including body armor, putting down insurgents. “It’s like Baghdad on a bad day,” he said. Another Arkansan veteran under fire agreed: “It’s just so much like Iraq, it’s not funny, except for all the water, and they speak English.”

Since the old jail was flooded, police set up a holding pen at the Greyhound bus terminal. State Attorney General Charles Foti said there were plans for a temporary court system, but no one knew how they were going to assemble juries or call witnesses. The grim business began of combing the drowning city for corpses and the remaining survivors.

Reactions

The world reacted with astonishment to sights it never expected to see in America. “Anarchy in the USA,” read the headline in Britain’s best-selling newspaper, The Sun. “Apocalypse Now,” said Handelsblatt in Germany. Mario de Carvalho, a veteran Portuguese cameraman, who coveres the world’s trouble spots, said he saw the bodies of babies and old people along the highways leading out of New Orleans. “It’s a chaotic situation. It’s terrible. It’s a situation we generally see in other countries, in the Third World,” he said.

Gen. Blum explains.
Some Third-Worlders would have been insulted. “I am absolutely disgusted,” said Sajeewa Chinthaka, 36, of the looters. The Sri Lanka native added: “After the tsunami our people, even the ones who lost everything, wanted to help the others who were suffering. Not a single tourist caught in the tsunami was mugged. Now with all this happening in the U.S. we can easily see where the civilized part of the world’s population is.”

In the United States, the stark contrast between endless scenes of appalling behavior by blacks and rescue personnel who were almost all white was greeted with the standard foolishness. Some people accused the “biased” media of suppressing footage of rampaging whites and heroic black helicopter pilots.

Many blacks made excuses for looters. “Desperate people do desperate things,” said US Rep. Diane Watson of California. Rep. Jesse Jackson, Jr. from Illinois, said we must not judge harshly: “Who are we to say what law and order should be in this unspeakable environment?” Rep. Melvin Watt, North Carolina Democrat and chairman of the Congressional Black Caucus, was perhaps the greatest ass of all: “Whatever is being taken could not be used by anyone else anyway,” he said.

Many blacks took it for granted that federal relief was slow because the victims were black. Rep. Elijah Cummings said “poverty, age and skin color” determined who lived and who died. Hilary Shelton, director of the NAACP’s Washington bureau, blasted “disparate treatment” of Katrina victims. “Many black people feel that their race, their property conditions and their voting patterns have been a factor in the response,” explained Jesse Jackson, Sr. He said the rubbish outside the Convention Center made the place look “like the hull of a slave ship.” Black activist and reparations-booster Randall Robinson said the relief effort was the “defining watershed moment in America’s racial history.” He said he had “finally come to see my country for what it really is. A monstrous fraud.”

Democratic Rep. Carolyn Kilpatrick of Michigan said she was “ashamed of America and … of our government.” The mayor of New Orleans, Ray Nagin — the man who gave city workers a vacation when the feds arrived — shouted and wept on local radio, demanding of federal officials: “Get off your asses, and let’s do something.” There was an undercurrent of fury at a meeting of black leaders in Detroit. One audience member wanted to know whether the slow federal response was “black genocide.” Another shouted, “African Americans built this nation. Descendants of slaves are being allowed to die.”

When blacks are left entirely to their own devices, Western Civilization disappears. In a crisis, it disappears overnight.
One black man, observing the chaos from abroad, took a different view. Leighton Levy wrote in the Sept. 2 Jamaica Star: “I am beginning to believe that black people, no matter where in the world they are, are cursed with a genetic predisposition to steal, murder, and create mayhem.” He wanted to know why there was no footage of white looters: “Is it that the media are not showing pictures of them looting and robbing? Or is it that they are too busy trying to stay alive, waiting to be rescued, and hiding from the blacks?”

Most blacks and many whites fell into the usual assumptions about omnipotent white government and helpless Negroes. If black people were suffering it was because whites had not done enough for them. It did not occur to them that it was the responsibility of New Orleans and the state of Louisiana — not the federal government — to prepare for hurricanes. Before the storm, Mayor Nagin issued a mandatory evacuation only under pressure from the Bush administration. The mayor then did nothing to enforce the order, leaving hundreds of city buses and school buses to drown, rather than use them to offer transportation to people without cars.

Something of the mood of black New Orleans was caught by Fox News film crews as late as Sunday, Sept. 4. White volunteers were trying to persuade a black woman and her small children to leave her flooded house. “You’ve got to get out,” they explained. “The water isn’t going away.” A black man at the top of a multi-story building told a helicopter crew he didn’t need to leave. All he needed was some supplies.

These people could not understand something that was obvious to the whole world: New Orleans had no electricity, no plumbing, no transport, and no food. Blacks refused to leave their flooded homes, even though to stay meant near-certain death.

Homeland Security chief Michael Chertoff noted how crazy it was to stay in the wreckage. “That is not a reasonable alternative,” he said. “We are not going to be able to have people sitting in houses in the city of New Orleans for weeks and months while we de-water and clean this city.”

FEMA reported that it had pulled three Carnival Cruise Lines ships from commercial duty to shelter the blacks of New Orleans. Maybe the chance of berth on the Ecstasy, the Sensation or the Holiday would be enough to drag them out of the muck.

Lessons

Ninety-nine percent of the white people left New Orleans when the evacuation order went out. Some 80,000 blacks could not or would not leave. Whites did not “leave them behind,” as the editorial writers keep telling us. No one could have gotten some of them to leave — a number of men cheerfully admitted they stayed in town to loot — but if it was anyone’s job to give them the option, it was that of the black-run city government. Of the blacks who stayed, probably only a minority committed crimes, but they were enough to turn the city into a hell hole. Some did unspeakable things: loot hospitals, fire on rescue teams, destroy ambulances. No amount of excuse-making and finger-pointing can paper over degeneracy like that. Black people — and only black people — did these things.

The evacuation begins.

The Superdome and the Convention Center were certainly unpleasant places to spend three or four days, but 50,000 whites would have behaved completely differently. They would have established rules, organized supplies, cared for the sick and dying. They would have organized games for children. The papers would be full of stories of selflessness and community spirit.

Natural disasters usually bring out the best in people, who help neighbors and strangers alike. For blacks — at least the lower-class blacks of New Orleans — disaster was an excuse to loot, rob, rape and kill.

Our rulers and media executives will try to turn the story of Hurricane Katrina into yet another morality tale of downtrodden blacks and heartless whites, but pandering of this kind fools fewer and fewer people. Many whites will realize — some for the first time — that we have Africa in our midst, that utterly alien Africa of road-side corpses, cruelty, and anarchy that they thought could never wash up on these shores.

To be sure, the story of Hurricane Katrina does have a moral for anyone not deliberately blind. The races are different. Blacks and whites are different. When blacks are left entirely to their own devices, Western Civilization — any kind of civilization — disappears. And in a crisis, it disappears overnight.

And everything is done to encourage that mad increase in number and that constant loss in quality. Everything is done to keep the sickly, the cripple, the freaks of nature, the unfit to work and unfit to live, from dying. One “prolongs” as much as possible the lives of the incurable. One inflicts torture upon thousands of lovely, innocent, healthy animals, in the hope of discovering “new treatments,” so that deficient men, whom Nature has, anyhow, condemned to death, might last a few months — or a few weeks longer; so that they be patched up, or artificially given an illusion of vitality… while remaining a burden to the healthy. And that, whoever they may be; just because they are “human beings.” Hospitals and asylums — bluntly described as such, or politely christened “homes” are full of such dregs of humanity, old and young… while the healthy are (physically and morally) made unhealthy, through the conditions of life imposed upon them by a false civilisation.

” Vindex restores to the modern world the fundamental principle of true, natural justice: the personal justice based on the rule of personal honour, which thus gives to the individual a genuine freedom. “ Vindex and The Defeat of The Magian

The Drecc, as predicted by Anton Long and others, will not be simply of a different mental or spiritual character from humans (mundanes), but will be physiologically different so as to allow for rapid mind to mind communication.

Is this not the pique of empathy?

The ONA has stressed again and again – both exoterically and esoterically – that the Adept is only a stage; that what has been called “individuation” is only another beginning; that there is more to genuine magick, to the Seven-Fold Way, than the lower, exoteric magick of individual desire and Destiny; that there is more to existence than the exultation of the “individual”. However, this does not mean some kind of denial of life, of the kind often associated with “white light” groups, organizations and dogma. Rather, it means an expansion of the individual – an awareness, a practical understanding, of the potential that we, as individuals possess.

MINISTER OF AGES: EVOCATION OF N’ATON

I call upon the light of man
The heart and mind and soul of all
The star of the center
The eye in the night
The shining of Sirius the bright !

In aeons past he arose as Thoth
Magician marking the passage of days
Scribe of the dreams of men.

Then, ever born and dying again
He spun the wheel as Christ and Asar
The initiation of the eclipse.

Now he burns in every heart
Aiwaz, revealer on judgment day
Dark angel of the fire of truth.

Tomorrow, the Peacock Angel transforms
Alchemist of the single mind
The bee shall bring nectar to the cosmic hive

N’ATON! Whose light burns in-between
Lover of total embrace
In thy communion, soul-to-soul
The peoples shall find peace.
The silent one sees with a billion eyes,
Yet each mask shares one breath;
The bright mandala of the dance
Sustained by flight’s momentum
And the single rhythm of the universal heartbeat.

– HaDeS

N’ATON

Bestial with the face of Beauty
Mask of a dark whirling storm
Priest of in-between
Ancient of Days
Child who has yet to see life
Half burning darkness
Half solidified light
Carving a rune upon my brow
With a finger of ebony
Laughing because
the Wandz he holds
are Yin and Yang
of the Peoples Souls.

– Aio-n

Can you imagine back in our primal days if a tribe of intellectual protohumans sitting around their campfire brainstorming; and along came another tribe into their territory? Do you think Nature would have it that the intellectual protohumans should debate issues and intellectually figure out the best reasonable method to deal with the invaders? What would happen to our intellectual protohumans and their genes, if the invading tribe were a group of young dumb people throwing rocks and spear everywhere? Yeah, it means your smartass genes and bloodline won’t make it far.

There is a reason why Nature begins us all being stupid teens burning with a chemically (hormones) induced passion. Passion for anything. What army of any nation which has ever existed was composed of old 30-40 year old mature intellectual partyliners? None. We should all know this by now. Young dumb people burning with a passion to do something makes up all armies. Passion subsides with maturity for all of us giving way to intelligence in its proper time and period. The mindless young warriors of yesterday become the great minded cheiftans of tomorrow. Great from the experience and exploits of a carefree and passionate youth.

Homo Hubris is the name given to that new sub-species of the genus Homo which has, in the last three hundred or so years, become the dominant species inhabiting the industrialized countries of what is called “the West”.

The genesis of Homo Hubris lies in the rise of abstract concepts such as that of national-identity – over and above regional, tribal, differences and local (“clan”) identity – which began to emerge in Europe, and especially in Britain, some time before what has been termed “the Industrial Revolution”. This concept of a national, somewhat impersonal and always abstract, national identity, is prefigured, for example, in the speech by Queen Elizabeth the First of England, given at Tilbury, in 1588 CE, and in the dramatised speech, on St. Crispin’s Day, given by Shakespeare to King Henry V in the play (c. 1599 CE) of the same name, where the “nation” of England is eulogized. A more overt expression of this particular abstraction is the Commonwealth of England, established by Oliver Cromwell in 1653 CE, which in many ways was the forerunner of the modern concepts, the modern abstractions, of nation and State theorized by people such as Hegel and Fichte and brought into being after the French Revolution.

It was, however, what has been called “the Industrial Revolution” – which began in the early to middle 1700’s (CE) – which led to the rapid growth and spread of this new mostly urban-dwelling sub-species, Homo Hubris, in thrall to, and manipulated by others with, such abstract notions as “the nation” and “the State”.

Homo Hubris, by nature, is naturally rapacious, and rather war-like, and can often be distinguished from Homo Sapiens Galacticus by their profane “lack of numinous balance” (that is, their lack of empathy), by a lack of knowing of and feeling for the numinous; by a personal arrogance, by a lack of manners, and by that lack of respect for anything other than strength/power and/or their own gratification. One particular feature of the life of Homo Hubris is their dependence upon, and their need and often respect for, machines and technology, which machines and which technology have at best disrupted our balance with the Numinous, and, at worst, have severed our connexion to the Numinous and thus to Nature.

In outward appearance, Homo Hubris – that denizen of the Western megalopolis – is often distinguished by their lack of ancestral costume or genuine cultural apparel. Instead, they almost always either: (1) garb themselves in mass-produced products of consumerism (which more often than not sport some manufacturing logo or some manufacturing name, making them walking advertisements for such consumerism), or (2) garb themselves in what they regard, or have been informed (by some arm of the modern mass Media) is “trendy” or “fashionable”; or (3) garb themselves in the apparel, the outfit, of some modern urban abstract and un-numinous “sub-culture” which they identify with, which sub-cultures interestingly include the modern Armed Forces of the West, with their anonymizing uniforms.

The majority of Homo Hubris dress thus because essentially they have no personal, individual, style and generally possess a herd-like mentality, being unwilling and/or unable to be different from their pees, or “their mates”, or their friends, or their colleagues. Thus, even when some of them regard themselves as being “rebellious” they are more often than not outfitting themselves (outwardly and often inwardly) according to some “trend” or some passing “craze”, which “trend” or which “craze” are always urban-based, always disconnected from the realness of their own ancestral culture (which ancestral cultures are always rural) and which outward signs of “rebellion” almost always become commercialized, given time.

This outward appearance of Homo Hubris may be said to be an outward sign of their true inner nature, for it is in the nature of Homo Hubris to conform, and to belong to that-which is un-numinous and which lacks a feeling for that natural and dignified humility born from personal experience and/or an innate empathy and sense of honour. Their conformity is most often to some abstraction; to some-thing – such as an idea, a dogma, a creed, an ideology – manufactured by someone else or by some established Institution.

Thus, Homo Hubris is essentially rootless, and prideful. Their “home” is what they make for themselves, and/or for their own family, and this home can be anywhere, for it does not really matter to them where they dwell; and more often than not their sense of belonging, if they have one, is to some modern abstraction, such as some modern nation-State, or to some religion, or to some -ology or some -ism, or to some un-numinous idealized urban place, such as some city or some large national region where they were born, which region is almost always denuded of real tradition and real rural living and culture, and more often than not has been manufactured in some past by some government functionary or some committee and made “real” by some abstract law of some abstract nation-State.

The individuals of Homo Hubris have little or no genuine ancestral culture; nothing that ties them to a real, living (and thus small), ancestral homeland; no sense of belonging to a specific local place or rural area which they have a natural empathy and love for and which they personally know through dwelling there for a length of time of many years. They have no feeling for, and little or no practical experience of, the natural Time – the natural rhythm and cycle – of Nature, but instead only have experience of the abstract measured out causal and urban Time of “clocks”. They have little or no awe of and respect for Nature: of their own smallness and impotence compared to the power and longevity and fecundity of Nature; instead, they exhibit that innate prideful and arrogant attitude of Homo Hubris where they believe or feel – because of some machine, or because of some technology or because of some abstract idea or some ideology or some dogma – that they are “powerful”, or “important”, or have some “Destiny” or can “make some difference” or, worse, that they must and should and can “change things for the better” according to some idea, some ideology, some dogma or some -ism.

They have little or no experience of the slowness and the numinosity of regular manual toil or of manufacturing things using only their hands and hand-tools. Instead, they only have experience of using powered machinery and powered machines which serve to distance them from the materials they are using or which they use to manufacture something which someone else wants or desires or which someone or some oligarchy or some product of capitalism has decreed is necessary for “change”, or for “progress” or from which someone somewhere can make a profit.

They have little or none of that genuine learning and personal knowledge that arises slowly from direct practical personal experience extending over many years and from extended contact with those of a previous generation who have practical skills and practical knowledge to impart, individually, in a natural and slow way. Instead, their knowledge and their learning are abstract, learnt in groups in classrooms or in lecture-rooms or from books or other material published by others, or, now, from the Internet (See Footnote 1) – and is almost always of no immediate, and pressing, relevance to themselves. That is, knowledge, learning, have not grown out, slowly, from within they themselves, and are not rooted in a numinous locale, in an area where they belong by virtue of ancestry and culture and toil. Instead, such knowledge and such learning as they possess are abstract, and have been imposed upon them, by some Institution, or some nation-State, or which they have imposed upon themselves because of some abstract interest or some enthusiasm or because it will help them “get on in life” and enable them to earn more money by toiling in some abstract profession or in some industry or some concern connected to some modern-State or some megalopolis.

In essence, therefore, the fundamental distinction is between: (1) a living, rural and ancestral way of life – which living (and which culture arising from it) always derive from some dwelling in a certain small area by some tribes or some clans – and (2) the artificial, manufactured, living of Homo Hubris: the living exemplified by industrialized cities and towns which towns and cities are now part of some large nation-State.

In the former, there is a knowing of and a respect for Nature, born from personal experience and the often harsh nature of a rural working life, which working life is one of reliance upon hand-crafts, hand-tools and the work of animals.

In the latter, there is a prideful ignorance of and a disrespect for Nature – except, perchance, when Nature touches some individual, bringing thus some misfortune – and a reliance upon powerful machines and machine-driven tools and technology, which powerful machines and machine-driven tools and which technology enable individuals to rapaciously and arrogantly destroy Nature and to rapaciously and arrogantly manufacture and build what is lifeless and abstract and barbaric, inhuman, and urbanized.

Machines, Technology, and The Disruption of The Numinous

Fundamentally, all machines and machine-driven tools – those things which extend the power, the reach, the ability, of a single individual beyond that which they could do, by themselves, during a day of work, with or without the help of other living-beings, such as horses or oxen – usurp the Numinous. That is, they possess the potential to: (1) re-inforce and extend the natural pride and natural arrogance and natural hubris of human beings; and (2) distance the user from Nature and that natural rhythm and natural way of life which encourages empathy and from which genuine (numinous) culture arises. Technology takes this usurpation of the Numinous even further.

However, what is wrong, what is un-numinous and un-ethical, are not such manufactured machines, tools, and technology, per se, but rather, the use to which they have been put, by human beings. Let us consider, for instance, two examples: the automobile, and the agricultural tractor.

1) The automobile – or hubrismobile – has profoundly changed the way of life of not only the countries of the West, but of most of the world. This machine – and similar machines, such as the railway engine – has made travel easy, and often affordable. With the building of roads, and bridges, previously inaccessible areas have been opened up, and developed. A journey that might have taken months on foot, or weeks by horse, could be accomplished in far, far, less “time” and without the rigours and difficulties previously encountered. Isolated communities have been “connected” to towns and cities; and people no longer had to live near where they worked, for they could “commute”, by hubrismobile, by train, by omnibus. People from the cities and the towns could, without much difficulty, swarm into and “enjoy” the countryside, and seek out ever more “remote” places where they, without much effort, could indulge in “leisure activities and pastimes”.

Modern-nations – their people just as much as their governments – enthusiastically embraced these, and associated, new machines. The result has been devastating for rural, isolated, often clannish, communities, their way of life and their culture. Furthermore, the hubrismobile – and similar machines – has distanced modern human beings even further from the realness of Nature and from that slow, natural and necessary toiling effort that walking and riding provided, and which effort enabled the cultivation of empathy and that attitude to life from whence true numinous culture arises. That is, things have been made “too easy” and too disconnected from their realness, from their natural place of dwelling, and as a consequence the haste and the profanity and arrogance of the city and the town have spread, displacing the slowness and toil of walking, the symbiosis required to work with and ride a horse, which slowness, toil and symbiosis engendered a certain numinous attitude to life, a certain natural respect and thence a real human dignity. And it is dignity which is so woefully lacking in Homo Hubris.

2) The agricultural tractor – and associated agricultural machines – have transformed agriculture, leading to the decimation of small diversified family farms, loss of work for farm labourers, and to increasingly large “agri-businesses” which specialize in one, or perhaps, two crops, and which crops are grown for profit and resale and not for the consumption of those growing and tending them.

That is, the emphasis has shifted totally away from small family owned farms whose diversified crops and stock were produced and reared for the consumption of the farmer and his family, with whatever surplus, if any, being sold locally for usually a very small amount of money, or bartered for needed items. Instead, there is now the cult of mono-culture and the agri-business (often employing only a few people and cultivating hundreds if not thousands of acres) which depend on making enough profit to buy and keep (often through usurious loans) the expensive farm machinery required to run such concerns, and which profit motive has required the use of fertilizers, herbicides, insecticides, and genetically engineered crops, to artificially increase yields. The result – in places such as rural English counties – has been devastating for both Nature and for the rural way of life, and while it is true that such a machine as a small agricultural tractor can and often has made farming easier on the individual undertaking such work, it has led to unchecked and un-numinous change, and to the spread of the arrogance and the ways of Homo Hubris.

An example may illustrate this. This example concerns a village in a rural English county; what it once was, and what it is now. Less than a hundred years ago, this village was a small collection of cottages and farms. The farms themselves contained apple and pear orchards, and many fields of various crops. These crops had been found to be suitable to the type of soil in the area, and each year several fields were left “fallow” so that the fertility of the soil could be regained following a harvest. Naturally, given the orchards, the village and the surrounding area produced cider and perry – with every farm making its own. Indeed, cider was the regular and preferred drink in those days when the water itself was often suspect, and before tea drinking became common and affordable. The surplus crops, when harvested, were taken to the nearby small town, where there was a thriving market. At this time, most of the villagers worked either on the land itself, or in trades or crafts connected with them. For example, there was a village farrier, and a wheelwright, and thus a relative and local self-sufficiency, for most things the village, the farms, needed for their daily life were made of wood, locally cut, shaped, and crafted: carts, fences, gates, doors, even pumps. And what was not so made and crafted of wood, was more often than not made by the local blacksmith, or of stone quarried from somewhere nearby.

There was a sense of identity among the villagers – they were, for the most part, proud to be from the area, and proud of their local ancestry.

Of course, it is easy to idealize such village life. But there was an awareness of and a real sense of belonging. Life, for most of the villagers, was often harsh, sometimes cruel. But there was real individual and local character in the people. There was a real, living, community which, despite the hardship – or perhaps more correctly because of the hardship – slowly prospered over the centuries. There was a real balance with Nature – with the seasons, and the soil for the most part understood and respected, partly because old ways of doing things were carried on, with these old, ancestral ways having been found to be effective. (See Footnote 2.)

Today, however, in this village, this balance, this understanding and this respect for Nature no longer exist, even on the two farms which still remain. The village itself has grown tremendously. Over three score new houses have been built on land once owned by two of the farms. Dozens of trees have gone, and scores of hedges removed, to make way for these new arrivals. One of the other farms is no longer a “working farm” – it is occupied by a “townie” family, and its Barns have been converted into houses, lived in by other “townies” who commute to the nearby city in their cars. The orchards themselves have gone (save for some apple trees in the garden of one of the farms on the edge of the village) as have the fields of crops. Nearly all the fields now grow the regulation wheat, in large fields made by removing boundary hedges so that machines can plant, cultivate and harvest more. And the tragedy is that this wheat often ends up stored in an enormous warehouse where it forms a tiny part of the great and never used European “wheat mountain”.

Furthermore, even the few farmers who remain seem to have lost their respect for and understanding of Nature, ploughing as they do almost to the hedgerow, spraying the fields as they do with dangerous chemicals, and tearing the heart out of their remaining life-sheltering hedges as they do when they recklessly flail away at the wrong times of year with mechanical flails: stripping the berries and buds off in Autumn and decimating the surviving buds in early Spring. Farming has become a business at worst, and at best an occupation. No longer is the land farmed to provide food for the people who farm, with the excess produce being traded for essential items. No longer is there an understanding of husbanding the soil: of caring for it, treasuring it, for the benefit of future generations.

Nearly all of the new villagers work in the nearby city and the nearby towns. They have little knowledge of, and even less understanding of, Nature and the land around them shielded as they are by their centrally-heated, electric-light houses with its running water and flushing lavatories, and conveyed as they are from place to place by their heated, rain-shielding hubrismobiles. To such people, the place where they live is really irrelevant, as long as it is convenient. One of the few remaining attractions of the village is its lack of street lighting, on even the new estates of intruding houses. Thus can the beauty of the stars still be seen, at night, as there can still be a feeling of rural isolation in the darkness. But of course, the majority of people find this darkness – this intrusion of Nature – dreadfully “inconvenient” and have petitioned the local Council to install street lighting, which doubtless the unfeeling townie technocrats will, in time. Meanwhile, many of these village residents have installed intrusive high-power “security” lights on their houses, so keen are they to dispel anything which is natural, and fearful as they have become due to recent spates of burglaries, often by louts from nearby cities and towns who, of course, have easy access to such “rural” places by means of their hubrismobiles.

In particular, the lives of these new “village-dwelling” people are not connected to Nature: they do not depend on Nature, on the soil, the land, around them. Instead, their living depends on the business, the industry, the commerce, of the towns and cities, with such business, such industry, such commerce being for the most part unnecessary and unnatural, existing only to provide more and more unnecessary luxuries and goods, or existing only to implement abstract political and social policies totally unconnected with the land, and the way and traditions of their ancestors.

The truth is that we still are, and have been, too immature, as a species, to use machines and technology wisely; we have let ourselves be overcome with the power, with the capacity for change, with the pleasure and the ease, that they have imbued us with, just as we have forgotten the natural wisdom that we are and should be toiling, working, human beings who, through the natural toil of our work with our hands or with the aid of other living-beings, such as horses with whom we form a symbiotic relationship, can achieve, can establish and can maintain, a natural and a numinous balance with ourselves, with Nature, and with the community where we dwell. We have forgotten that such a simple rural life, such a way of living, does not need to be harsh if we exist in balance – if we co-operate with – others local to us in an empathic and honourable way for our mutual benefit and for our local needs, accepting that we need a little, but not too much, and eschewing out of choice a life of material wealth and luxury, preferring instead a less materialistic, but more satisfying, numinous way.

Machines, and technology, have undermined and then destroyed this balance, and as a result we have now all but lost our natural connexion to Nature, to other human beings, to other life, as we have lost that natural, slow, rural local way of self-sufficient living which slowly grew, century after century.

Machines, and technology, and the abstractions and artificial goals of modern nation-States and modern ways of material living have grossly allowed us to place profit before individuals, and luxury and personal greed before a natural balance with Nature, a natural balance with ourselves, and with the place where we dwell.

Machines, and technology, and the abstractions and artificial goals of modern nation-States and modern ways of material living have done almost irreparable damage to Nature and to our very humanity. One man with just one machine can now decimate and almost effortlessly destroy in one day acres upon acres of living countryside, of a centuries-old forest, just as one pilot flying one aircraft can in a few seconds, and effortlessly, fire and drop missiles and bombs enough to kill and maim hundreds, thousands, and tens of thousands, of human beings.

That is, machines and technology have made us more arrogant, more prideful, and far more inhuman than we ever have been, as they have given us the capacity to be far more barbarian than our so-called “barbarian” ancestors, which barbarity we have, in the past hundred years, shamefully and zealously embraced, as witness the hundreds of millions of people that we have killed, injured and maimed, in our wars and our conflicts these past hundred years, which wars and which conflicts used and use a multitude of murderous weapons and in which wars and conflicts our much vaunted modern technology plays an increasing role.

Allied to the use, and important for the spread and acceptance, of machines and technology, has been the abstract idea of “progress”, which particular abstraction is, along with the abstract concept of the modern, and now increasingly tyrannical, nation-State, one of the most profane and destructive and un-numinous abstractions ever manufactured.

The Destructive Abstraction of Progress

The modern Western abstraction (idea) of progress is inseparably bound up with: (1) a desire for and a belief in “change”and continued “growth”; (2) with the belief that we human beings can and should set ourselves abstract goals, unrelated to anything natural or numinous, and strive to achieve these goals; (3) with the belief that such “change”, such “growth”, and such goals will enable us to achieve such things as “happiness”, “wealth”, “contentment”, “freedom”, and so on etcetera; and (4) with the belief that we can manufacture various “things” (abstractions) – such as, for example, a State, an economy, some laws, some government policy or planning – which will lead us toward the attainment of the aforementioned “happiness”, “wealth”, “contentment”, “freedom”, “equality”, and so on etcetera. For instance, Hegel’s Vorlesungen über die Philosophie der Weltgeschichte, Marx’s Das Kapital, and Comte’s Système de politique positive, contain all of these concepts, in greater or lesser degree, concepts eulogized by individuals such as John Stuart Mill, and Herbert Spencer.

Furthermore, one of the fundamental tenets of the Zeitgeist of the modern West is that machines, technology and science can aid, ensure and even achieve the abstract progress that is desired, and that some new “invention” will enable us to make even more “progress”.

All these concepts – like all abstractions – usurp or limit or constrain our own individual judgement, which individual judgement – to be numinous and thus ethical – should and must be based upon empathy, that is, upon: (1) a direct and personal knowing of other individuals, of other life, and of Nature; and/or upon (2) a dwelling in a particular area or locality which we directly know, and have experience of, and where such changes as are made, are undertaken by us or others dwelling there in a natural harmonious way with as little disruption, with a genuine respect for the locality and Nature, and in the knowledge that we are but one small and transitory emanation of Nature. All abstractions distort or destroy our correct, and of necessity our individual, perception of other human beings, and of Nature.

In essence. the abstraction of “progress” disrupts, undermines, decimates, and then destroys our natural connexion to Nature, to other individuals, to our past, and to the Cosmos. For instance, this abstraction of so-called “progress” often or mostly requires or involves the rejection of the old, tried, tested ways of the past, which ways have slowly evolved in a natural manner from personal and local experience. In their place, there is some new fangled idea or some new theory or some new, “more progressive”, more “enlightened” way of doing things, all of which derive from somewhere other than direct local experience and local personal knowledge, and all of which disrupt or severe our numinous connexion with our ancestral past, with others, and with Nature.

For instance, this abstraction of so-called “progress” replaces the slow rhythm of Nature’s own Time with the abstract “Time” of some abstraction, such as “achieving prosperity and material success” through change and growth, be this individual, regional or national. Thus, and for example, in the name of such material achievement and prosperity, industrial, or commercial, or retail, or some other type of, development is undertaken, and justified as being “of benefit to the people” and a sign of “commitment to the future”, which development and its associated infrastructure almost always disrupts, displaces, or destroys some aspect of Nature, and often encroaches upon, or undermines, or displaces or destroys, small rural, and often locally self-sufficient, community or communities, with the peoples of such communities then becoming dependant upon or part of the new (often local or national government planned) developments and their infrastructure, effectively making them rootless and severing what was often an ancient connexion with Nature and an ancestral way of living.

Thus is the abstraction of so-called “progress” – and the concomitant change and disruption – either imposed upon individuals, by some abstract entity such as a government, or individuals mistakenly impose it upon themselves, singularly, or in collaboration with others, believing that it is “necessary”, or that some other concept, said to make such progress achievable, will improve or otherwise enhance their own life.

However, the numinous reality is that true “progress”, true and numinous change, is only and ever individual and only ever arises – like wisdom – slowly in a natural way, and only “exists” as a greater presencing of the numinous, a reconnexion of ourselves with The Numen, and an enhancement, and evolution of, that connexion. That is. genuine progress – that which is real because it is not a human-manufactured abstraction we have imposed upon ourselves and upon life – cannot be created or achieved by anything other than an inner change within an individual; by the natural evolution of the individual; or by those small, local, and incremental and generally non-disruptive outer changes (for example to our locality) that work with, and which balance, and which continue, what already-is, based as such small and local changes are on the respect for such natural balance that arises from a knowledge that we are but one small and transitory emanation of, and thus a connexion to, Nature.

Conclusion

What, therefore, are the numinous solutions to the problems of the destructive abstraction of “progress” and of the disruption of the numinous caused by machines and technology? What is the numinous way to proceed to restore the natural balance that Homo Hubris has upset?

The solution – the way – is to return to a more rural, less materialistic, more clan-based, way of living. To return to the slow and natural toil of manual labour and a working in harmony with animals. It is a consciously-made – an evolutionary – decision to honourably co-operate with others who feel as we do in order to slowly bring-into-being new rural and clan-based communities where we can live such a way that our natural balance with ourselves, with Nature, is restored.

It is a consciously-made – an evolutionary – decision to restrain and control ourselves, and control our lust for comfort and for luxury, and to place empathy with and compassion for all Life at the centre of our own lives. It is a consciously-made – an evolutionary – decision to distance ourselves, internally and externally, from the profane, materialistic, egotistic, profit worshipping, machine-worshipping, societies of our age. It is a consciously-made – an evolutionary – decision to appreciate, understand and know our place in Nature and in the Cosmos: as but one small nexion of life, which small nexion affects all other living beings and which small nexion has the opportunity to evolve to be the awareness, to be part of the-being, of Nature and of the Cosmos itself.

It is, in summary, the decision to restore, and to then enhance and to evolve, that connexion to the Numinous which machines, and technology, and the abstractions and artificial goals of modern nation-States and modern ways of material living, have severed, and which connexion has its foundation, in genesis, in empathy, in personal honour and in those small clan-based communities where such empathy and such honour can thrive.

David Myatt

Footnotes:

(1) The Internet itself provides an excellent example of (a) the mis-use of technology by Homo Hubris, and (b) of how such technology enhances the profanity and arrogance of Homo Hubris, and disrupts the Numinous itself.

Genuine learning and a genuine wisdom arises from a reflexion born from personal, direct, practical experience: from an alchemical, inner, symbiosis; from that personal and very individual growth that requires a long period of causal time, often in one place. The Internet, however, encourages and easily facilitates two Homo Hubris like things: (1) the dissemination of abstract, rootless, “knowledge”; and (2) the immediate dissemination of the mostly fatuous, often ignorant and almost always dishonourable opinions and views of the Homo Hubris hordes. In addition, it is increasingly used, and often covertly censored by, functionaries and flunkeys of modern nation-States to spread their grossly un-numinous abstractions and their propaganda; and now possesses a commercialized Media-infested nature.

Thus, there is the availability and the encouragement of the worthless, the profane, the abstract, the lifeless, the un-numinous, the propagandistic, allowing for and encouraging as never before a pretentious pseudo-intellectual type of “knowledge” and of “knowing”, and an immediate spewing forth of personal dishonour.

Thus, instead of being primarily used – as it might have been – as one new means of communication between rational, empathic, enlightened individuals, it has been used and is being used in the service of Homo Hubris, and of those oligarchies and interest groups which have a vested interest in the continuing profanity of Homo Hubris and in the continuing existence of the un-numinous abstractions on which the modern West is based.

As with many things modern, machine-based and technological, the disadvantages of this Internet now far outweigh its few remaining advantages. In addition, and in particular, the truely empathic, the truely wise – those connected or re-connected to The Numen – have little or no need of the immediacy of such a modern medium. The only minuscule value of the medium of the Internet is that it still currently allows the free dissemination of items contrary to the material, un-numinous Zeitgeist of the modern West, enabling those few who might be interested in more numinous matters to reflect upon such matters, and, after such reflexion, if they consider it suitable, to act upon them, in their own species of causal time and in their own individual way.

(2) As I wrote some years, in a letter to a friend:

” Do not believe that I yearn for some non-existent romantic rural idyll. I know [from years of personal experience] the hardness of this life, of how the work, the days, the weather, can wear you down, make limbs, back, hands, ache; of how some days I become wearied with a particular wearisome, repetitive task, and yearn for the day to end, to sit outside in the garden of the local Pub, alone with my pint of liquid food made from water and barley and flavoured with hops….. But this simple life is my choice; there are good days, and bad days; usually more good days, especially when – as today and yesterday – the Sun warms and I can see the beauty of this Earth’s blue sky. In many ways, I yearn for the warm, sunny days of an English Spring, Summer and Autumn, as I know there must be life-giving rain, and clouds to bear that rain. There is balance, which has brought the numinous beauty of this rural landscape, this land.
The toil of earlier times was often much harder than it is now; but the toil that is necessary, now, to live simply, frugally, is not that hard – although it will be so for those who have never done such work! I remember how many people – especially young people – started work in the fields at my previous place of work. Some lasted a few hours; some lasted a week; a few lasted a few weeks. None lasted longer, leaving us two [old farm hands] with our hoes, our taciturn ways, to knowingly smile.

The important thing is that we now have, and can make, a conscious choice – to live in the world, as it is, has become; or to live as we can, and – I believe – we should, simply, in an unaffected way, in harmony, symbiosis, with Nature, thus restraining ourselves, especially our desire for material possessions, for the things we really do not need, for the things which harm Nature, the living beings of Nature, and we ourselves, if we but knew it…”

(3) This particular tenet – this particular abstraction – may be said to have its modern origins in the writings of Francis Bacon.

I call upon the light of man
The heart and mind and soul of all
The star of the center
The eye in the night
The shining of Sirius the bright !

In aeons past he arose as Thoth
Magician marking the passage of days
Scribe of the dreams of men.

Then, ever born and dying again
He spun the wheel as Christ and Asar
The initiation of the eclipse.

Now he burns in every heart
Aiwaz, revealer on judgment day
Dark angel of the fire of truth.

Tomorrow, the Peacock Angel transforms
Alchemist of the single mind
The bee shall bring nectar to the cosmic hive

N’ATON! Whose light burns in-between
Lover of total embrace
In thy communion, soul-to-soul
The peoples shall find peace.
The silent one sees with a billion eyes,
Yet each mask shares one breath;
The bright mandala of the dance
Sustained by flight’s momentum
And the single rhythm of the universal heartbeat.

We are The Drecc – those who belong to the sinister kindred of what, in OldAeon-speak, was and is

exoterically

tribes, and of more traditional nexions, spread across the planet we call Earth.

We are Drecc – those who bring conflict; who vex others; who tempt others; who seek to defy the limits

and laws set and imposed by The Mundanes. We are heresy, chaos, disruption, conflict, terror, combat,

temptation, and also forbidden pleasures and forbidden joy.

Thus do we have as one of our signs

archetype, acausal-presencing, of our Culling of The Mundanes, of our dark, sinister, terror, and of the

coming restoration of the sinister feminine.

To us – as it says in our missive,

deeds. For we are sinister. We are amoral. We are heresy, and outlaws, and often lurk in the margins of

society, in the shadows, there between the light and the dark.

We, of The Drecc, seek to gather ourselves in tribes, just as we live, and we strive to die, by our own

rules, by our own laws, for we have contempt and disdain for all the laws and all the societies, forms and

Institutions, of The Mundanes.

known as “The Order of Nine Angles”, composed as our sinister kindred now is of sinisterThe Dreccian Moons of Baphomet: She who is symbol, image,Dark Warriors of The Sinister Way – belong practical sinister, amoral,Note for Newbies:

Drecc is pronounced

Drecce is an old, almost forgotten, word, and one of its many meanings is evident from the following

quote, taken from a very old manuscript: “Drecth se deofel mancynn mid mislicum costnungum…”

drek, and Dreccian as in Drek-ee-an.Dark Warriors of The Sinister Way

The simple yet esoteric truth is that we are, or we aspire to be, practical warriors of our dark, Sinister

Way, and it is this simple truth which distinguishes us from all other paths, ways, groups, or people, who

claim to be, or who in their delusion believe themselves to be, “satanists” and/or practitioners of The

Dark Arts.

For to us belong practical sinister, amoral, deeds.

For to us belongs that joyful ecstatic exultation in life that arises when we – as individuals, or as part of

our own sinister collective, our own local sinister tribe or group – take ourselves not only to and beyond

our limits, physical, and otherwise, but also to and far beyond the limits (moral and otherwise) set by the

mundanes and which limits those mundanes have prescribed or ordained by some “law” or other.

For to us belongs that knowing – that feeling – that it is the acausal which animates the causal, and

which is the essence of life, of Change, of the sinister itself.

Thus do we know – thus do we feel – that death itself is irrelevant, an illusion, a mere ending of a mere

causal existence, and that it is what we do with the opportunities that this, our causal life, offers and can

offer us, that is important. Thus we do not fear death, and instead defy it, just as we seek to defy

ourselves – what we are, now – and just as we seek to defy the mudanes and all those causal restrictions,

those causal forms, that they have created to make them feel safe, and secure and content with their

mundane un-warrior like merely causal and thus un-numinous existence.

Thus – because of our defiance of death itself – do we and thus should we terrify the mudanes, and thus

do the mudanes fear us, and thus do we, with our practical amoral, sinister, deeds, reveal all those of

other paths, ways, groups, for the weaklings, the pretentious pseuds, the charlatans, and the pretenders,

that they are: mundanes trying to cloak themselves with some of our sinister glamour.

For we are the one who cull, in real life: as a challenge, as a joy; as means of Presencing The Dark, of